Phenomenology is not only a philosophy but also a fundamental attitude of thinking and a philosophical methodology. Its essential spirit of "returning to the things themselves", along with its systematic methods of epoché, reduction, and eidetic intuition, holds significant implications for contemporary educational research. Since the development from the Utrecht School to the present, Phenomenological Pedagogy has evolved into at least three distinct approaches: The methodological-empirical research employs phenomenological methods to analysis experiences of teachers and students; the philosophical-theoretical Research conducts theoretical reconstruction based on phenomenological theories; and the perspective-application research applies phenomenological concepts to educational practice. As a third path for educational research beyond theoretical and positivist research, phenomenological pedagogy helps educational research transcend the reductionism potentially caused by technical rationality and restore emphasis on the meaning of life and humanistic care in education.
The phenomenon of sound symbolism, the non-arbitrary mapping between word sounds and meanings, has long been demonstrated through anecdotal experiments like Bouba Kiki, but rarely tested at scale. We present the first computational cross-linguistic analysis of sound symbolism in the semantic domain of size. We compile a typologically broad dataset of 810 adjectives (27 languages, 30 words each), each phonemically transcribed and validated with native-speaker audio. Using interpretable classifiers over bag-of-segment features, we find that phonological form predicts size semantics above chance even across unrelated languages, with both vowels and consonants contributing. To probe universality beyond genealogy, we train an adversarial scrubber that suppresses language identity while preserving size signal (also at family granularity). Language prediction averaged across languages and settings falls below chance while size prediction remains significantly above chance, indicating cross-family sound-symbolic bias. We release data, code, and diagnostic tools for future large-scale studies of iconicity.
Sandra Mitrović, David Kletz, Ljiljana Dolamic
et al.
Large Language Models (LLMs) display notable variation in multilingual behavior, yet the role of genealogical language structure in shaping this variation remains underexplored. In this paper, we investigate whether LLMs exhibit sensitivity to linguistic genera by extending prior analyses on the MultiQ dataset. We first check if models prefer to switch to genealogically related languages when prompt language fidelity is not maintained. Next, we investigate whether knowledge consistency is better preserved within than across genera. We show that genus-level effects are present but strongly conditioned by training resource availability. We further observe distinct multilingual strategies across LLMs families. Our findings suggest that LLMs encode aspects of genus-level structure, but training data imbalances remain the primary factor shaping their multilingual performance.
Although the opening series of Bridgerton, a nineteenth-century mixed romance, was celebrated for the casting of Black characters, its use of white–Black inter-marriage is part of UK–US storytelling traditions that treat mixed relationships as worthy of screentime only if they involve a white person—what Derrick Bell in 1980 coined as ‘interest convergence’: when Black people are only allowed to progress with the interests of white peoples. Discussing Bridgerton as part of a wider anti-Black brand of Equality, Diversity, and Inclusion [EDI], this paper argues that the way its Black characters are used and abused on screen is like a digital lynching. Here, white characters use Black people (i.e., to give them children) while simultaneously keeping them mentally dependent on the white family. While there is not a physical death, the place of Black partners in this so-called alt-London is nothing short of a zombification of Black humans. Additionally, this paper encourages readers to think about how the near-exclusive use of white-centring mixed love as representative of all mixed romance is racist. In other words, even in fantasy, Black men are written out of Blackness, forced to take on the culture of their partner. As this “fantasy” occurs in a world “made white” by colonialism, characters like Simon Bassett and Marina Thompson do not “pass” for white, but their world is one where few “see” colour except when Black folks upset white spaces. Those who choose not to “see” are most in fear of losing power, as novelist Toni Morrison writes in Playing in the Dark: Whiteness and the Literary Imagination “it requires hard work not to see”.
This article examines how national identity is constructed through religious representations in the poetry of Nikoloz Baratashvili, one of the leading figures of 19th-century Georgian Romanticism. Through a text-centered analysis of four key poems, it explores how a religious memory woven around motifs of sacred silence, divine absence, and sacrificial imagery is transformed into a poetic narrative within a postcolonial context. Drawing on the theoretical frameworks of Søren Kierkegaard, Paul Ricoeur, Edward Said, and post-Soviet Georgian thinkers, the study interprets Baratashvili’s poetry as an expression of an existential national narrative. It argues that the poet’s poetics articulate both individual and collective trauma and that the nation is reimagined as a metaphysical community. In this regard, the study offers an interdisciplinary contribution focused on how the Georgian national genealogy is constructed poetically, the role of Orthodox cultural symbolism, and the impact of colonial modernity.
This paper explores racialization as a historical-sociological concept and an ongoing, contemporary material praxis, using a Global Critical Race and Racism (GCRR) framework. Racialization is an ideological and material practice of colonial conquest that requires constant reification and maintenance. This paper examines how racialization and racial practices are positioned within Egyptian state tourism campaigns, through a media content and discourse analysis, as a function of contemporary national-racial identity formation. Histories of colonial archaeology, race science, and the European colonial domination and imagination of Egypt heavily contextualize this analysis. First, the paper outlines how the identity of ancient Egyptians was a racing project fundamental to white supremacy and global race and racism in the eighteenth and nineteenth centuries in ways that are intricately tied to contemporary nationalism, national identity formation, and nation-building in modern Egypt. The focus of this paper is Egypt’s agency in its national identity formation practices, wherein it acknowledges, negotiates, and markets aspects of its racialization that are economically and geopolitically advantageous, specifically within the tourism industry and in relation to Pharaonic Egypt. In this way, Egypt’s racialization is not simply externally imposed; the Egyptian state is engaging with global structures of race and racism by maintaining racial mythologies for Western imaginaries. Egypt’s contemporary national identity formation includes an engagement with its past that negotiates its position within a global hierarchy of nations across the racial-modern world system. This study explores notions of autonomy, acquiescence, and resistance under racialization by examining how nation-states engage with, resist, or leverage racialization.
During the Holocaust, poets went to extraordinary lengths to write their poems and transmit them. Poems that were written during those years were often buried in the ground, stitched into clothing, smuggled out of prisons, or graffitied onto walls. These object documents carried more than facts about these events; they carried the feeling of living through these events. This research explores the last poems of four Holocaust poets, Władysław Szlengel, Selma Meerbaum-Eisinger, Hannah Szenes, and Abramek Koplowicz, investigating not only the poems but their object-ness and their stories of transference. These poems, like urgent postcards, deliver messages to a family, to a community, to the world. They ask―what does it mean to write a poem as a last will and testament?
Language similarities can be caused by genetic relatedness, areal contact, universality, or chance. Colexification, i.e. a type of similarity where a single lexical form is used to convey multiple meanings, is underexplored. In our work, we shed light on the linguistic causes of cross-lingual similarity in colexification and phonology, by exploring genealogical stability (persistence) and contact-induced change (diffusibility). We construct large-scale graphs incorporating semantic, genealogical, phonological and geographical data for 1,966 languages. We then show the potential of this resource, by investigating several established hypotheses from previous work in linguistics, while proposing new ones. Our results strongly support a previously established hypothesis in the linguistic literature, while offering contradicting evidence to another. Our large scale resource opens for further research across disciplines, e.g.~in multilingual NLP and comparative linguistics.
This thesis investigates critical phenomena and equilibrium states in various stochastic models through three interconnected studies. In the first chapter, we analyze the Activated Random Walk model on a one-dimensional ring in the high-density regime. We introduce a toppling procedure that incrementally constructs an environment demonstrating the sustained activity over extended periods. This approach provides a concise and self-contained proof of the existence of a slow phase for arbitrarily large sleep rates. The second chapter focuses on a modified unidimensional contact process with varying infection rates. Specifically, infection spreads at rate $λ_e$ at the boundaries of the infected region and at rate $λ_i$ elsewhere. We establish the existence of an invariant measure for this process when $λ_i=λ_c$, $λ_e=λ_c+\varepsilon$ where $λ_c$ denotes the critical parameter for the standard contact process. Furthermore, we demonstrate that the process, when observed from the right edge, converges weakly to this invariant measure. We also show that infection dies almost surely along the critical curve within the attractive region of the phase space. In the final chapter, we explore quasi-stationary distributions (QSDs) for two subcritical population processes in continuous time: branching random walks and branching processes with genealogy. We prove the existence and uniqueness of QSDs for these processes by leveraging spatial aspects of their dynamics.
This article explores Chilean social science discourses on youth in conflict with the law between 1980 and 2010. Through a scoping review of academic and scientific writings and articles in the social sciences about young people in conflict with the law, the manuscript describes three figures or semantic configurations referring to young people in conflict with the law: (i) anomic youth, (ii) psychosocially harmed youth and (iii) young people at criminal risk. The analysis of these three configurations highlights a shift from a pathological and deficit-based consideration of youth in conflict with the law towards a perspective that seeks to anticipate juvenile crime as a possible future. This forward-looking orientation corresponds to the scarcity of sociological output on youth issues and, in turn, to the rise of psycho-neuro disciplines and technologies as expert discourses on the subject.
Ghanaian immigrants are largely ignored in U.S.-based scholarship. Within this qualitative study, I explored the experiences of 1.5-generation Ghanaian American millennials with the purpose of understanding how they create, negotiate, and re-create identities. Using a phenomenological approach, I examined the experiences of eight individuals to specifically understand the creation and negotiation of national, ethnic, and racial identities in public and private spaces. I argue that the 1.5-generation is uniquely socially positioned and forced to code-switch and adapt based on age, race, and nationality, all while still learning to adjust to living in the U.S. The findings suggest that many individuals of this generation had unrealistic expectations of what life in the United States was like, which made the initial transition difficult. Participants also discussed a common theme of bullying at school and a distinct difference between their home life and public life. Racialization was the most challenging aspect of life participants faced as it related to their adjustment to mainstream U.S. society and revealed complex layers that are involved in identity development and negotiation. I close with suggestions for future research and implications for practice for scholars, policymakers, and community members.
This article describes two distinct periods in the migratory flow of the Japanese to Mexico under the framework of settler colonialism. A historical review revealed that some agriculture colonies were formed by the Japanese in the south of Mexico with the goal to settle those lands. This was possible thanks to inter-governmental agreements in the early 1900s. Recently, the migration flow of the Japanese to Mexico is due to corporate mobility, mainly in the Bajío region in Mexico where many Japanese automakers are located. The implications of both types of immigration in both regions are described as part of this research. This research contributes to the understanding of migration flows and mobility patterns of the Japanese in Mexico.
Critical family history expands the frame of a life story beyond the accumulation of facts and figures to an acknowledgement of context, a deeper understanding of structure, a reckoning of circumstance and response and a comparison across time and space. This article explores the complexity of family history in the context of colonial pasts in British India; the possibilities offered by group analysis of colonial actors; and the moral obligation of the family historian to address difficult pasts in all their complexity. Through the migratory careers and migration stories of colonial actors—the dislocated people, objects and memories that sustain identity—a longitudinal dimension is added to family history. Taken collectively, the family history of a domiciled British community in India reveals not just important blood ties, but critical associational links and shared characteristics that structure experience and enhance power. Colonial power must always be measured by its negative effects, but is also relational, situational, variable, commutable and resisted. The article further reflects on the ways in which critical research into settler-colonial migrations delivers our family histories to the doorstep of the present; their possibilities for informing truth-telling at individual and national levels; and the need for a pedagogy of historical contextualisation and ethical citizenship.
Statistical Relational Learning (SRL) integrates First-Order Logic (FOL) and probability theory for learning and inference over relational data. Probabilistic inference and learning in many SRL models can be reduced to Weighted First Order Model Counting (WFOMC). However, WFOMC is known to be intractable ($\mathrm{\#P_1-}$ complete). Hence, logical fragments that admit polynomial time WFOMC are of significant interest. Such fragments are called domain liftable. Recent line of works have shown the two-variable fragment of FOL, extended with counting quantifiers ($\mathrm{C^2}$) to be domain-liftable. However, many properties of real-world data can not be modelled in $\mathrm{C^2}$. In fact many ubiquitous properties of real-world data are inexressible in FOL. Acyclicity is one such property, found in citation networks, genealogy data, temporal data e.t.c. In this paper we aim to address this problem by investigating the domain liftability of directed acyclicity constraints. We show that the fragment $\mathrm{C^2}$ with a Directed Acyclic Graph (DAG) axiom, i.e., a predicate in the language is axiomatized to represent a DAG, is domain-liftable. We present a method based on principle of inclusion-exclusion for WFOMC of $\mathrm{C^2}$ formulas extended with DAG axioms.
As researchers, we take the subjectivity we have formed over time into each research project. These subjective traces are a product of our lived experiences, gradually shaping our perceptions and interpretations of the world. Despite being an Indigenous scholar, my lived experience has not primarily occurred within Indigenous settings, resulting in biased subjectivities emerging while researching First Nations communities. This paper describes my subjective traces and reflects on the biases I uncovered while researching Indigenous communities. The reflection consists of three main sections: a personal background, a description of experiences in the research sites, and a discussion of what the reflections mean to the decolonization of academia. Overall, I hope that the insights in this reflection go beyond the mere recognition of Indigenous voices and encourage Indigenous researcher activism toward advancing and diversifying academia.
AbstractSearching in family roots and traveling to discover genealogy with a leisure motivation is called tourism, which can not only create opportunities to introduce and preserve family heritage, but also diversify the tourism market. The present study pursued the following 3 objectives: 1) identification of the potentials of Isfahan City for promoting ancestral tourism, 2) introduction of suitable travel packages of ancestral tourism in Isfahan Province, and 3) identification of appropriate strategies for promoting ancestral tourism. This research was of an exploratory type with qualitative method associated with thematic analysis. The statistical population of the study consisted of the experts in the fields of history, tourism, and culture. The findings of this research illustrated that Isfahan City had the potential of promoting ancestral tourism due to the presence of famous families, who had migrated to this city throughout history, families, who were known for their professions, royal families, neighborhoods called other cities in Isfahan;, and immigrants and refugees throughout the history, as well as different past divisions of the country. In addition, the incoming and outgoing travelers and city tour packages could be introduced as the revenue-generating opportunities in the ancestral tourism sector in this province. Lastly, the 4 strategies of market penetration, product development, horizontal integration, and collaboration could be introduced as suitable strategies for the prosperity of ancestral tourism in Isfahan City.Keywords: ancestral tourism, Isfahan, genealogical tourism, roots tourism IntroductionNowadays, searching in family roots, as well as traveling and discovering genealogy with a leisure motivation is one of the aspects of tourism that can not only create opportunities to introduce and preserve family heritage, but also diversify the tourism market. Ancestral tourism has been proposed as one of the rapidly growing segments of the heritage tourism market (Basu, 2004; Santos and Yan, 2010), which was not noticed by academics in 2005 and was just introduced under the umbrella of cultural heritage tourism. The existing research literature demonstrate that the genealogical tourists are not a homogeneous group whose activities have been described by presenting a set of terms. Ancestral tourism is variously classified into genealogical tourism, heritage tourism, diaspora tourism, cultural tourism, and roots tourism (McCain and Ray, 2003, pp. 713-17; Timothy and Teye, 2004; Basu, 2004; Gaudry, 2007).It is noteworthy that Isfahan Province has been invaded by many foreigners throughout history and many ethnic groups, such as Georgians, Armenians, etc. have immigrated to Isfahan. In addition, Chaharmahal and Bakhtiari Province and Yazd Province have been parts of Isfahan. Historical evidence has demonstrated that Isfahan has a great potential to organize ancestral tours. Therefore, the current research sought to identify suitable travel packages for the development of ancestral tourism in Isfahan Province and identify suitable solutions and strategies for the development of this new niche market of tourism from the experts’ points of view. Methodology The present study pursued the following 3 objectives: 1) identifying the potentials of Isfahan City for promoting ancestral tourism, 2) introducing suitable travel packages of ancestral tourism in Isfahan Province, and 3) identifying appropriate strategies for promoting ancestral tourism. This research was of an exploratory type with a qualitative method based on thematic analysis. MAXQDA software was used as a tool for data analysis. The statistical population of the study included the experts in the fields of history, tourism, and culture. The data were gathered through snowball sampling or chain-referral sampling as a non-probability sampling technique. After each interview, the data were coded until the codes reached a saturation point in the 16th interview and no new codes were added to the previous codes. Results and discussionThe research findings indicated that Isfahan had the potential of promoting ancestral tourism due to the presence of famous families, who had migrated to this city throughout history, families, who were known for their professions, royal families, neighborhoods called other cities in Isfahan, and immigrants and refugees throughout the history, as well as different past divisions of the country. In addition, the incoming and outgoing people and city tour packages could be introduced as the revenue-generating opportunities in the ancestral tourism sector in this province. Lastly, the 4 strategies of market penetration, product development, horizontal integration, and collaboration could be introduced as suitable strategies for the prosperity of ancestral tourism in Isfahan. ConclusionAncestral tourism is a journey that is done with the motivation of discovering and searching family genealogies. The results of our data analysis indicated that famous families, such as Kazeruni, Homayi, Sheikh Baha'i, etc., who had migrated to this city throughout history live in Isfahan City. In addition, being the capital of Iran, especially during the Safavid dynasty, and the 34-year rule of Mass'oud Mirza Zell-e Soltan, the first son of Naser al-Din Shah Qajar, had made this city suitable for ancestral tours. There were also families in Isfahan, who were famous for their professions. Moreover, there existed some neighborhoods in Isfahan called other cities. The presence of immigrants and refugees throughout the history and different past divisions of the country were the other potentials that attracted visitors and genealogical tourists to Isfahan.The second purpose of the present study was to identify travel packages with the subject of genealogy. The results of data analysis using a qualitative method based on thematic analysis demonstrated that the design of packages for visits to this city and province with the subject of genealogy, including itinerary designs for the incoming and outgoing tourists, especially for Armenians, Georgians, and Iraqis, would not only help diversify the tourism market of the province, but also be a source of income for travel agencies and tour guides. It is worth mentioning most of the researches in the field of ancestral tourism (Pelliccia et al., 2018; Murdy et al., 2018) emphasized on incoming travel packages, while the city of Isfahan and Isfahan province had the potential of outgoing packages and city tours as well.The third goal of the current research was to identify appropriate strategies for the prosperity of ancestral tourism in Isfahan City. Ultimately, the 4 strategies of market penetration, product development, horizontal integration, and collaboration were introduced as suitable strategies for the prosperity of ancestral tourism in this city. Birtwistle (2005) also emphasized marketing strategy for ancestral tourism boom, which was confirmed by the results of this investigation. References- Agoes, A. and Par, M. M. (2016, May). Tourism Management in Cikondang Ancestral Hamlet. In Asia Tourism Forum 2016-the 12th Biennial Conference of Hospitality and Tourism Industry in Asia (pp. 78-84, Atlantis Press.- Alexander, M., Bryce, D., & Murdy, S. (2017). Delivering the past: Providing personalized ancestral tourism experiences. Journal of Travel Research, 56(4), 543-555.- Basu, P. (2004). My own island home: The Orkney homecoming. Journal of Material Culture, 9(1), 27-42.- Basu, P. 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Федоровская керамика является достаточно схожей от Зауралья до Минусинской котловины, что предполагает единый механизм ее формирования. Изучение керамики поселения Мочище в Зауралье показало, что типологически федоровская керамика отлична от предшествующей алакульской и не могла формироваться на ее основе. Однако в керамических технологиях ситуация сложнее. Основная масса сырья, конструирование посуды и примеси отражают прежние алакульские традиции. Но в качестве исходного сырья выбирались илистые глины, или обычные незапесоченные глины, указывающие на приход федоровского населения из Нижнего Притоболья. В Притоболье федоровское гончарство тоже во многом наследует алакульские традиции, но заметны восточные традиции в виде шамотных примесей. Поэтому формирование федоровских гончарных традиций в Урало-Тобольском регионе было связано с приходом населения с Алтая в Притоболье, а затем в Зауралье, и в обоих регионах оно смешивалось с местным алакульским населением. Но на Алтае в основе формирования федоровского гончарства были местные субстраты и импульс с запада, в результате чего были привнесены элементы петровско-алакульского гончарства. Не исключен также южный импульс из районов Бактрийско-Маргианского археологического комплекса (БМАК), и с этим связано распространение шамотной традиции, хотя она известна и в петровско-алакульском гончарстве. Таким образом, в технологиях федоровского гончарства повсеместно видно участие местного населения, при этом везде распространяется общий облик посуды, что указывает на включенность этого населения в новые социальные системы.
The image of the Apsara, a celestial dancer in Cambodian myth, is closely associated with Cambodian cultural preservation practices like Cambodian classical dance. The Apsara, its aesthetic features and its association with Cambodian cultural preservation have taken on new meaning in Cambodia’s diasporic communities. In the diaspora, Apsara aesthetics have come to symbolize Cambodian heritage, history and identity, becoming a major feature of performances by Cambodian diasporic artists. However, orientalist expectations of Asian performers in the diaspora, paired with both the forgotten history of colonial intervention in Cambodian arts and state-sanctioned initiatives towards Cambodian nationalism, contributes to orientalist (and thus racialized) expectations of Cambodian diasporic performance. Mixed-race artists fail to fit neatly into the dominant narratives of Cambodian performance and have been marginalized by the Cambodian diasporic community’s dominant conceptions of performance that are rooted in cultural preservation. As people that sit outside of the aestheticized markers of Cambodian-ness, mixed-race artists often struggle to have their work and their subjectivities recognized by their communities. To circumvent questions of their racial legibility, mixed-race Cambodian American artists construct performances that are strategically padded with markers of Khmer identity by engaging with Apsara aesthetics. This article will explore how three different SoCal-based artists have negotiated their Cambodian American identity and cultural politics through performance and/or performance related materials (ads, images, etc.). I will be using examples from the work of music artist and violinist Chrysanthe Tan, theater practitioner Kalean Ung, and autoethnographic engagement with my own creative projects to show how examining the work of multi-racial Cambodian American performing artists can bring forth the complex dynamics of Cambodian diasporic cultural politics and belonging.
This article will cover the different types of migration in Macedonia and its Prespa region at the end of the 19th and 20th centuries through the Jonovski family from the village of Orovo. Poverty and wars caused many men to look for work and to earn money in distant places. Joshe, who was born around 1766, was first an economic migrant with his father, Marko, internally within the Ottoman Empire in Asia Minor (1880–1890). Later, he immigrated to the USA (1914–1918), before returning home to his family. However, after WWI, with the harsh attitude of the Greek government toward the Macedonian minority, this turned into permanent migration. His sons would be migrant workers in the USA, France, and Australia, while their wives and children stayed in Orovo. The village was destroyed and depopulated at the end of the Greek Civil War (1946–1949). Joshe and the remaining family reunited in Wroclaw, Poland, where in the 1950s Joshe died, and his daughters-in-law finally joined their husbands in the USA and Australia. His son Boris, with his family, moved to Skopje, Macedonia, Yugoslavia in 1968. We will look at the life and migrations of Joshe, his four children, and four grandchildren.
Wahi pana aloha ʻāina, storied places of resistance, is a historical and political research device that perpetuates contemporary Hawaiian sovereignty history, and can serve as a political intervention between Kanaka (Hawaiian people) and the State of Hawaiʻi. Wahi pana aloha ʻāina are places where movements and resistance in the name of aloha ʻāina occur. Aloha ʻāina is a founding quintessential concept to a Hawaiian worldview and epistemology. The genealogy of aloha ʻāina traditions, equipped generations of Kanaka with environmental keenness through a deep love for and connection to the land. During the illegal overthrow of the Kingdom of Hawaiʻi in the 1890s, aloha ʻāina became the political identity of Kanaka in the struggle for sovereignty of Hawaiʻi during the illegal encroachment by the United States. In the 1970’s during the Hawaiian renaissance (cultural re-awakening), leaders of the Protect Kahoʻolawe ʻOhana (the group who organized the first contemporary resistance by Kanaka against the U.S.) re-discovered and reclaimed aloha ʻāina to re-awaken the Hawaiian consciousness after decades of imposed American indoctrination. The Hawaiian renaissance led to a series of land movements that arose in opposition to America’s control of Hawaiian lands and became the basis for the Hawaiian Sovereignty Movement, or, the current Hawaiian political movement for better self-determination and the return of Hawaiʻi’s sovereignty to Kanaka. This legacy of storied places of resistance has been effectively written over by colonial historiography and the State of Hawaii’s legacy of American expansionism. This has manifested into a legacy of prejudice in the State of Hawaiʻi judicial system that favors non-Kanaka entities, initiatives and agendas, while disapproving and discrediting Kanaka self-determination initiatives and sovereignty agendas. Due to this, there is no concern from the State of Hawaiʻi in remedying the political conflicts that arise between Kanaka and the State. I argue that the normalization of wahi pana aloha ʻāina, can assist Kanaka in overcoming the negative impact of the colonial footprint of the State of Hawaiʻi over Kanaka ancestral legacies and land histories, and be used to reclaim Kanaka land rights. In this paper, I lay out the research behind the theory of wahi pana aloha ʻāina, and how it functions as a research tool in the field of Kanaka land struggles, with a specific focus on historical colonial resistance. Second, I exemplify the use of wahi pana aloha ʻāina through telling the story of the wahi pana aloha ʻāina of my own moʻokūʻauhau (genealogy) in Keaukaha on the Big Island of Hawaiʻi, and how my family and community maintain our moʻokūʻauhau and kuleana (rights/privilege/responsibility) through the practice of perpetuating wahi pana aloha ʻāina.